[At that time, Mahāmati Bodhisattva-Mahāsattva again addressed the Buddha: “World-Honored One, I pray that you will explain freedom from one and other, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence—what is not practiced by any non-Buddhist path, but is practiced by the noble wisdom of self-realization; freedom from the imagined particular and shared characteristics, and entry into the supreme meaning of reality.”

“May the successive stages of the bhūmis, progressively advancing upward in the marks of increasing purity, accord with entry into the marks of the Tathāgata stage, without exertion and through the power of original vows. Like a many-colored maṇi jewel, whose realm of manifestations is boundless, all dharmas are distinctions manifested and approached by one’s own mind. May I and the other bodhisattva-mahāsattvas be free from such imagined views of the self-nature and the particular and shared characteristics, swiftly attain unsurpassed perfect awakening, and enable all sentient beings to be replete and fulfilled with every happiness.”]

To be free from the four propositions and cut off the hundred negations is the first gateway by which a bodhisattva enters the Way. This passage gives five examples of “four propositions,” listed below: ① The four propositions of “one and other”: one, other, both other and not other, neither other nor not other. ② The four propositions of “both and neither”: both, neither, both both and neither, neither both nor neither.

③ The four propositions of “existence and nonexistence”: existence, nonexistence, both existence and nonexistence, neither existence nor nonexistence. ④ The four propositions of “neither existence nor nonexistence”: not existent, not nonexistent, both not existent and not nonexistent, neither not existent nor not nonexistent. ⑤ The four propositions of “permanence and impermanence”: permanent, impermanent, both permanent and impermanent, neither permanent nor impermanent.

Look at ③ and ④. If the fourth proposition of ③, “neither existence nor nonexistence,” is expanded, it becomes ④. One and other, both and neither, permanence and impermanence, and so forth can likewise be expanded. The fourth proposition of ④ can also be expanded, yielding “neither neither existent nor neither neither nonexistent.” Continuing in this way, one may arrive at more than a hundred “nots”—the hundred negations. Is this not all mere speculative argument? Yet non-Buddhist paths cannot get free of these.

If ④ is regarded as an expansion of ③—that is, if ④ is included within ③—then this passage speaks of four propositions. The first is one and other. For example, do all sentient beings possess only one eighth consciousness, or are there many, each different from the others? The second is both and neither. Both means that all possess it; neither means that not all possess it.

For example, do all sentient beings have the eighth consciousness, or may some have it and some not? The third is existence, nonexistence, neither existence, and neither nonexistence. For example, does the eighth consciousness truly exist, or does it not exist at all? Perhaps it is not truly existent, or perhaps it is not nonexistent? The fourth is permanence and impermanence. For example, does the eighth consciousness abide eternally without ceasing, or is it impermanent and subject to extinction? One should be free from these four speculative propositions.

Regarding the “hundred negations,” ancient masters provided another detailed calculation, as follows: the four propositions, together with “root, derivative, the three times, arisen, and not yet arisen,” add up to one hundred propositions. None is real; hence they are called the “hundred negations.” For example, the four propositions of existence and nonexistence are the “root four propositions.” Those expanded from the four propositions of existence and nonexistence are all “derivative four propositions.”

They can be expanded into four sets of derivative four propositions, listed below: ① Four propositions within “existence”: existent existence, existent nonexistence, existent both existence and nonexistence, existent neither existence nor nonexistence. ② Four propositions within “nonexistence”: nonexistent existence, nonexistent nonexistence, nonexistent both existence and nonexistence, nonexistent neither existence nor nonexistence. ③ Four propositions within “both existence and nonexistence”: both-existent-and-nonexistent existence, both-existent-and-nonexistent nonexistence, both-existent-and-nonexistent both existence and nonexistence, both-existent-and-nonexistent neither existence nor nonexistence. ④ Four propositions within “neither existence nor nonexistence”: neither-existent-nor-nonexistent existence, neither-existent-nor-nonexistent nonexistence, neither-existent-nor-nonexistent both existence and nonexistence, neither-existent-nor-nonexistent neither existence nor nonexistence.

The four sets of “derivative four propositions” make sixteen propositions. Each of the three times—past, present, and future—has these sixteen propositions, making forty-eight. Each of these forty-eight has “arisen” and “not yet arisen,” making ninety-six. Adding the “root four propositions” makes exactly one hundred propositions.

Ha ha! Are you dizzy from all these turns? Yet the ancients were not confused; the thought of ancient philosophers is beyond what we modern people can attain. Nevertheless, these are all speculative arguments. Non-Buddhist paths cannot get free of them, but we should be free of them. Let us continue with the sūtra passage:

“What is not practiced by any non-Buddhist path, but is practiced by the noble wisdom of self-realization.” What is practiced? This freedom. All non-Buddhist paths cannot get free of the four propositions and hundred negations, whereas the noble wisdom of self-realization is free from them. “Free from the imagined particular and shared characteristics, and entering into the supreme meaning of reality.” “Free from the imagined particular and shared characteristics, and entering into the supreme meaning of reality.”

—“One and other” differs from “existence and nonexistence”; each has its particular characteristic. Yet both have the four propositions and hundred negations; these constitute their shared characteristic. All these are products of imagination and should be relinquished. Only by being free from such imaginings can one enter into the supreme meaning of reality.

“The successive stages of the bhūmis, progressively advancing upward in the marks of increasing purity, accord with entry into the marks of the Tathāgata stage, without exertion and through the power of original vows.”—The grounds are grounds of mind. From the Ground of Joy, through the Ground Free from Defilement, the Ground of Radiant Light, and so on, up to the Ground of Dharma Clouds, the completion of the ten bhūmis is what is meant by “the successive stages of the bhūmis, progressively advancing upward in the marks of increasing purity.”

Thereupon one realizes equal enlightenment and wondrous enlightenment; this is what is meant by “accord with entry into the marks of the Tathāgata stage.” “Without exertion and through the power of original vows” means that the successive bhūmis and the marks of the Tathāgata stage are realized through the power of original vows without deliberate effort. In other words, this is an unconditioned dharma. “Like a many-colored maṇi jewel, whose realm of manifestations is boundless.”—It is like a maṇi jewel, in which numerous colors appear according to their reflections.

The immeasurable and boundless realms of cultivation likewise appear naturally in accordance with the mind. “All dharmas are distinctions manifested and approached by one’s own mind.”—All dharmas are distinctions manifested by one’s own mind; outside the mind there are no dharmas. “May I and the other bodhisattva-mahāsattvas be free from such imagined views of the self-nature and the particular and shared characteristics, and swiftly attain unsurpassed perfect awakening.”

“And enable all sentient beings to be replete and fulfilled with every happiness.”—Mahāmati Bodhisattva says: I and the other great bodhisattvas are free from the four propositions and cut off the hundred negations. We vow to swiftly attain unsurpassed perfect awakening in order that all sentient beings, too, may have every happiness, every fulfillment, and every completeness. In other words, we vow to “swiftly open wisdom and attain Buddhahood, liberate sentient beings, and seek no other fruition.” This is why I ask you about being free from such propositions as one and other, both and neither, existence and nonexistence, neither existence nor nonexistence, and permanence and impermanence.

[The Buddha said to Mahāmati: “Excellent, excellent! You are able to ask me about such a matter, bringing much happiness and benefit and taking pity on all devas and human beings. Listen carefully, listen carefully, and ponder it well. I shall explain and distinguish it for you.” Mahāmati addressed the Buddha: “Excellent, World-Honored One. Yes, I respectfully receive your instruction.” The Buddha said to Mahāmati: “Foolish ordinary people, not knowing the measure of their own minds, grasp at inner and outer natures. Relying on the self-natures of one and other, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence, they habitually give rise to imagined attachments.”]

The Buddha praised Mahāmati Bodhisattva: “Excellent, excellent! You ask such a question out of pity for all devas and human beings, to bring them happiness and to benefit them. This is very good.” The Buddha then told Mahāmati Bodhisattva: “Listen attentively, listen attentively. Reflect carefully, and I shall now explain and distinguish this for you.”

Mahāmati Bodhisattva said: “Excellent, World-Honored One. We are listening attentively to your instruction.”

The Buddha told Mahāmati Bodhisattva: Ordinary people are foolish and do not know that the world before them is not truly existent. Mistakenly believing that all things have their own real natures, they falsely grasp at inner and outer natures and arbitrarily generate discriminations. They then fabricate such speculative propositions as one and other, both and neither, existence and nonexistence, neither existence nor nonexistence, and permanence and impermanence, in order to explain these inner and outer self-natures. This occurs because they have habitual tendencies of imagined attachment from former lives, which bring about such errors. To explain this further, the Buddha next gives seven analogies:

[It is like a herd of deer, driven by thirst, who see the shimmering heat of springtime and conceive it to be water. Deluded, they run toward it, not knowing it is not water. So too, foolish people, perfumed by beginningless false imaginings, have their minds burned by the three poisons and delight in the realm of material forms. Seeing arising, abiding, and ceasing, they grasp at inner and outer natures, fall into conceptions of one and other, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence, and falsely perceive and grasp.]

The first analogy is thirsty deer chasing shimmering heat. It is like a herd of thirsty deer, always seeking water to drink. When the spring sun shines upon the earth, it looks like water from afar; this is called shimmering heat. Seeing it, the thirsty deer take it for water. Not knowing that it is not water, they race about wildly in pursuit of it.

Because foolish ordinary people have been steeped in false imagined attachments since beginningless kalpas, these have become stubborn habitual tendencies. The three poisons of greed, anger, and ignorance burn their minds, and they delight in being immersed in material realms. Seeing arising, abiding, and ceasing in material realms—for example, that the physical body grows old and dies—they fabricate such speculative propositions as one and other, both and neither, existence and nonexistence, neither existence nor nonexistence, and permanence and impermanence. They vainly attempt to find a way permanently to grasp and retain material realms. This is also like thirsty deer chasing shimmering heat: the error lies in taking what is unreal to be real.

[It is like a city of gandharvas: foolish people without wisdom conceive it to be a city, as the appearances of their beginningless habitual attachments arise. It is not a city, yet it is not not a city. So too, non-Buddhist paths, through their beginningless false habitual attachments, rely on views of one and other, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence, and cannot understand that these are manifestations of their own minds.]

The second analogy is the city of gandharvas. A city of gandharvas is a mirage. A mirage is only an image; there is not truly such a city, and thus it is “not a city.” Although it has no substantial entity, the image is not absent, and thus it is “not not a city.” Foolish ordinary people lack wisdom and think that the city truly exists.

Non-Buddhist paths are the same. Because of beginningless false habitual attachments, they seek dharmas outside the mind and mistakenly take the impermanent world before their eyes to be truly existent. Having taken it as truly existent, yet seeing that it is impermanent and changes and disintegrates moment by moment, they fabricate such speculative propositions as one and other, both and neither, existence and nonexistence, neither existence nor nonexistence, and permanence and impermanence. They vainly try to explain the contradiction in taking the false for the real. All this is caused by their inability to understand that these are manifestations of their own minds.

[For example, someone dreams of men and women, elephants, horses, carriages, pedestrians, cities, towns, gardens, forests, mountains, rivers, bathing pools, and all kinds of splendid adornments, and enters among them. Upon awakening, he continues to recollect them. Mahāmati, what do you think? Is such a man wise and clever for not relinquishing his recollection of what he dreamed? Mahāmati said to the Buddha, “No, World-Honored One.” The Buddha said to Mahāmati: “Ordinary beings are likewise devoured by wrong views. With the intelligence of non-Buddhist paths, they do not know that all is the dreamlike manifestation of their own mind; they rely on views of sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence.”]

The third analogy is that of clinging to the recollection of a dream. “Wise and clever” means quick-witted and intelligent. For example, someone dreams of all kinds of men and women riding elephants, horses, or carriages, or traveling on foot, as well as cities, gardens, mountains, rivers, bathing pools, and other pure and splendid scenes. He himself enters among them. After awakening from the dream, he still clings to the recollection of the dreamscape.

The Buddha asked Mahāmati Bodhisattva: “Can a person who clings to the recollection of a dream be considered wise and clever?” Mahāmati Bodhisattva replied: “No.” The Buddha told Mahāmati Bodhisattva: “Ordinary beings who cling to the recollection of dreams in this way have already been devoured by their own incorrect views.”

The little cleverness of non-Buddhist paths is the same. They do not know that the world before their eyes is merely an illusory manifestation of their own mind, unreal like a dream. Yet they take it to be truly existent. This inevitably gives rise to all kinds of contradictions, so they fabricate speculative theories such as “sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence” to explain it.

[For example, a portrait is neither tall nor short, yet foolish ordinary people form notions of tallness and shortness regarding it. So too will future non-Buddhist paths, filled with the habitual tendencies of wrong views, rely on views of sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence, thereby destroying themselves and destroying others. As for my teaching of the unborn, which is free from existence and nonexistence, they too call it “nonexistence.” They slander cause and effect, uproot the roots of goodness, and destroy pure causes. Those who seek supreme attainment should keep far away from them. Speaking in this way, having fallen into the deluded views of existence and nonexistence regarding self, other, and both, they further fall into assertion and slander. Because of these wrong views, they will fall into hell.]

The fourth analogy is that of tallness and shortness in a portrait. “Tallness and shortness” means height. A portrait of a person cannot indicate whether that person’s stature is tall or short. Yet foolish ordinary people mistakenly take the portrait for the actual person and make mistaken judgments about height: if it is painted large, they say the person is tall; if it is painted small, they say the person is short.

Future non-Buddhist paths will be the same: their wrong views will blaze fiercely and their habitual tendencies will fill them. Relying on speculative theories such as “sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence,” they destroy others and elevate themselves—though in fact they destroy themselves. They embellish their own claims and slander all else. They even slander the teaching of the unborn, which is free from existence and nonexistence, calling it baseless nonsense.

They deny cause and effect, uproot the roots of goodness, and destroy pure causes. Those who truly seek liberation should stay away from them. Speaking in this manner, after falling into the deluded views of “self, other, and both” and “existence and nonexistence,” they fall still further into assertion and slander. Holding such poisonous views, they establish false doctrines and slander the true Dharma; they are bound to fall into hell.

Here, “self, other, and both” may be understood in this way: “self and other” means elevating oneself and slandering others. “Both” means, “If you enter your Dharma gate, you will destroy your own Dharma tradition.” This sūtra passage speaks of “future non-Buddhist paths.” The future of that time is precisely our present. Have we not already seen the situation the Buddha has just described?

[For example, someone with diseased eyes sees hanging hairs and tells everyone, “Look at these.” Yet those hanging hairs are ultimately neither existent nor nonexistent, because they are seen and not seen. Non-Buddhist paths are likewise given to deluded perception and expectation. Relying on views of sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence, they slander the true Dharma and lead themselves and others into ruin.]

The fifth analogy is that of hanging hairs seen by diseased eyes. Diseased eyes are eyes afflicted with cataracts. Because of the eye disease, one sees hairs hanging before one’s eyes and says to everyone, “Come and look at these hairs!” Yet in fact these hairs are ultimately neither existent nor nonexistent. Since there are in fact no hanging hairs, they are said to be “not existent.”

Yet the illusory image that he mistakenly sees is not nonexistent, and so it is said to be “not nonexistent.” “Because they are seen and not seen” means that, since these hanging hairs do not actually exist, they ought not to be seen. Owing to eye disease, however, one mistakes illusion for reality; this is because of the deluded perception of what is not seen. Non-Buddhist paths are the same: they have deluded perception and expectation. “Rare” means few: healthy eyes are many, diseased eyes few. “Expectation” means seeing.

Here, “perception and expectation” means “what is seen by diseased eyes.” It can also mean seeking and hoping, that is, grasping. Non-Buddhist paths cling to mistaken and perverse views and rely on speculative theories such as “sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence.” They slander the true Dharma and lead themselves and others into ruin. Not only do they themselves fall into wrong views, but they lead others into wrong views as well.

[For example, a ring of fire is not a ring, yet foolish people imagine it to be a ring; the wise do not. Non-Buddhist paths are likewise given to wrong views, deluded perception, and expectation. Relying on notions of sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence, they give rise to the notion that all things possess an inherent nature.]

The sixth analogy is that of a fire-ring that is not a ring. When a torch is lit and whirled about, it appears as a ring. Most people know that there is actually no ring; it is only a torch in motion. But a few foolish people without wisdom believe that there is a ring. Non-Buddhist paths are the same. With wrong views, deluded perception, and expectation, they cling to mistaken and perverse views and rely on speculative theories such as “sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence.” “All things possess an inherent nature” means mistakenly conceiving all unreal illusory appearances to possess a real nature.

[For example, water bubbles resemble maṇi jewels. Ignorant little children take them for maṇi jewels, grasp at them, and chase after them. Yet those water bubbles are neither maṇi jewels nor not maṇi jewels, because they can and cannot be grasped. Non-Buddhist paths are likewise perfumed by the habitual tendencies of wrong views and deluded thought. Where there is nothing at all, they speak of arising as existent; when conditions exist, they speak of cessation.]

The seventh analogy is that of water bubbles and maṇi jewels. Children blow bubbles for amusement. As the bubbles float about, they are brilliantly colored and resemble maṇi jewels. Foolish children take them to be jewels and chase after them, wanting to catch them. “Yet those water bubbles are neither maṇi jewels nor not maṇi jewels, because they can and cannot be grasped” means that they are water bubbles, not maṇi jewels; therefore, they are said to be “not maṇi jewels.”

But they look very much like maṇi jewels and unlike anything else; anything else would not be a maṇi jewel—that is, it would be not a maṇi jewel. Because they do not resemble anything else, they are said to be “not not maṇi jewels.” Water bubbles cannot be grasped—this is “not grasping.” Yet one attempts to grasp this “not grasping”—this is “grasping and not grasping.” One can never catch them, because of this “grasping and not grasping.” Non-Buddhist paths are the same: perfumed by the habitual tendencies of wrong views and deluded thought, they falsely claim that an actual arising exists where there is nothing at all, and condition themselves on this “existence.” When they cannot grasp it, they further falsely claim that there is “cessation.”

[Furthermore, Mahāmati, having established the three means of valid cognition and the five-member argument, they claim to have attained the noble wisdom of self-realization, free from the matters of the two self-natures. Yet they fabricate and cling to the notion that things possess an inherent nature.]

The three means of valid cognition are direct perception, inference, and erroneous cognition. The word “means” has the sense of measurement, as when one uses scales to determine an object’s weight. We will now use the great tidal bore of the Qiantang River as an example, in conjunction with the three kinds of objects and the three natures, to give a brief explanation of these three means of cognition.

When you hear that the Qiantang tidal bore is magnificent and surging, an image of its magnificent waves arises in your mind. This is called an “object that is a mere image”: it is only an independently imagined image.

When you watch a live television broadcast of the Qiantang tidal bore, it is no longer an independently imagined image. The image already carries the essential appearance of the Qiantang tidal bore; this is called an “object with substance.” When you are personally present and see it with your own eyes, hear it with your own ears, and directly experience the grandeur of the Qiantang tidal bore, this is called an “object as it is.”

In relation to the three natures, an “object that is a mere image” corresponds to the nature of pervasive discrimination and attachment; an “object with substance” corresponds to the nature of dependence on others; and an “object as it is” corresponds to the nature of absolute reality and perfection. In relation to the three means of cognition, an “object as it is” corresponds to direct perception, an “object with substance” to inference, and an “object that is a mere image” to erroneous cognition.

Erroneous cognition is an incorrect conclusion. Śākyamuni, the World-Honored One, criticized the erroneous cognition of non-Buddhist paths. For beginners, he employed inference as an expedient teaching; ultimately, he revealed direct perception—the Tathāgata’s noble wisdom of self-realization, the supreme ultimate truth.

The five-member argument consists of thesis, reason, example, application, and conclusion. This is the specific method of inference. Simply put, the “thesis” is the proposition; the “reason” is the supporting evidence; the “example” is an analogy; the “application” is synthesis and logical fit; and the “conclusion” is the summary and final conclusion.

If the “reason” and “example” cannot elucidate the “thesis”—that is, if the “thesis” cannot fit with the “reason and example”—then there can be no “conclusion”; in other words, the conclusion cannot be established. For example, non-Buddhist paths say, “Sound is permanent.” This establishes a “thesis,” namely, that “sound has a permanent nature.”

What is their “reason”? They say it is “being produced”: when something is made, sound arises. What is their “example”? They cite striking a bell. The body of the bell has empty space within it; striking the bell is an act of production, and striking it produces the sound of the bell. Yet this plainly does not fit; it is not reasonable. If the bell did not have empty space within it and were a solid lump of metal, producing an action would not cause it to emit a bell sound.

If empty space is also a necessary condition, then empty space is not something produced. Thus “thesis, reason, and example” plainly do not fit, and the conclusion cannot be established.

In response to the false claims of non-Buddhist paths, the Buddhadharma says, “Sound is impermanent.” It establishes “impermanence” as its thesis and likewise takes “being produced” as its reason: when there is an action, there is sound; when there is no action, there is no sound; therefore sound is impermanent. Thesis and reason thus accord. As for the example, striking a bell is again used: whether or not the bell has empty space within it, when it is struck there is sound, and when it is not struck there is no sound.

When the body of a bell has empty space within it, striking it produces the sound of a bell; when it has no empty space within it, striking it produces a different sound. This further demonstrates the impermanence of sound. The “thesis, reason, and example” all correspond, so the conclusion is established. In addition, he means by “correspond” that the premise is appropriate. It is because non-Buddhists posit permanence that the Buddhadharma speaks of impermanence on this premise. Given this premise, positing impermanence is entirely appropriate. Without this premise, the Buddhadharma would not gratuitously establish a doctrine of impermanence.

Ha ha! Some people say, “All these twists and turns are making my head spin!” Yet this is how the philosophers of ancient India spoke. The Buddha lived in that era and also used this linguistic format to expound the Buddhadharma, “responding to sentient beings’ minds in accordance with what they are able to understand.”

Let us next consider the scripture: “Having established the three means of valid cognition and the five-part syllogism, one attains the noble wisdom of the Tathāgata’s self-realization and is free from the two self-natures.” The Buddhadharma uses such methods as the three means of valid cognition and the five-part syllogism to establish, in each case, correct views in response to the various erroneous views of non-Buddhists.

Once these have been established, one thereby realizes the noble wisdom of the Tathāgata’s self-realization and is free from the two self-natures of pervasive discrimination and dependence on others. The noble wisdom of the Tathāgata’s self-realization is the nature of absolute reality and perfection; it is anuttara-samyak-saṃbodhi. “And then one imagines and clings to it as having self-nature.”

What does this sentence of the scripture mean? It means that even the noble wisdom of the Tathāgata’s self-realization is unobtainable—“no wisdom and no attainment.” If, after being free from the two self-natures of pervasive discrimination and dependence on others, one takes the nature of absolute reality and perfection to be truly existent and attainable, this too is deluded attachment.

The Diamond Sūtra says: “Subhūti, what do you think? Did the Tathāgata obtain anuttara-samyak-saṃbodhi from Dīpaṃkara Buddha through any dharma?” “No, World-Honored One. As I understand the meaning of the Buddha’s teaching, the Buddha did not obtain anuttara-samyak-saṃbodhi from Dīpaṃkara Buddha through any dharma.” The Buddha said, “So it is, so it is.”

“Subhūti, in truth there is no dharma through which the Tathāgata obtained anuttara-samyak-saṃbodhi. Subhūti, if there had been a dharma through which the Tathāgata obtained anuttara-samyak-saṃbodhi, then Dīpaṃkara Buddha would not have given me the prediction: ‘In a future life you shall become a Buddha named Śākyamuni.’”

“Precisely because there is in truth no dharma through which anuttara-samyak-saṃbodhi is obtained, Dīpaṃkara Buddha gave me the prediction, saying: ‘In a future life you shall become a Buddha named Śākyamuni.’ Why is this so? Tathāgata means the suchness of all dharmas. If anyone says that the Tathāgata obtained anuttara-samyak-saṃbodhi, Subhūti, in truth there is no dharma through which the Buddha obtained anuttara-samyak-saṃbodhi. Subhūti, in the anuttara-samyak-saṃbodhi obtained by the Tathāgata, there is neither reality nor unreality.”

[Mahāmati, the transformations of mind, intellect, and consciousness; what appears from one’s own mind; the cessation of all deluded thoughts of grasping and what is grasped; and the noble wisdom of self-realization at the Tathāgata stage. Practitioners do not conceive of these as having self-nature or lacking self-nature.]

Let us first discuss “Practitioners do not conceive of these as having self-nature or lacking self-nature.” To “conceive of self-nature” is to regard something as having real self-nature; to “conceive of no self-nature” is to regard it as having no real self-nature. “Not conceiving of these as having self-nature or lacking self-nature” is what the Diamond Sūtra means by “there is neither reality nor unreality.” Of what does one not conceive in terms of self-nature or no self-nature?

One does not conceive of “mind, intellect, and consciousness” in terms of self-nature or no self-nature. Mind, intellect, and consciousness broadly refer to the eight consciousnesses.

One does not conceive of “the transformations of body and mind” in terms of self-nature or no self-nature. Transformation of the body, for example, means transforming the physical body into a rainbow body. Transformation of the mind refers to transforming consciousness into wisdom.

One does not conceive of “what appears from one’s own mind” in terms of self-nature or no self-nature—that is, one does not think: Is what appears from one’s own mind existent or nonexistent?

One does not conceive of “the cessation of all deluded thoughts of grasping and what is grasped” in terms of self-nature or no self-nature. This means that all the many deluded thoughts of the grasper and the grasped have ceased.

One does not conceive of “the noble wisdom of self-realization at the Tathāgata stage” in terms of self-nature or no self-nature. This is what the Diamond Sūtra means by: “In the anuttara-samyak-saṃbodhi obtained by the Tathāgata, there is neither reality nor unreality.”

[Mahāmati, if practitioners give rise to the marks of grasping at these states as having self-nature or lacking self-nature, they thereby grasp at a life span and at self and person.]

If practitioners give rise to marks of grasping at the foregoing states as real or unreal, they are then attached to self, person, sentient being, and life span. “Life span” is what is meant by “long cultivation.”

[Mahāmati, if one teaches the self-nature and the individual and shared characteristics of those things, all this is taught by transformation Buddhas, not by the Dharma-body Buddha. Moreover, all verbal teachings arise from the hopes and views of foolish ordinary people. They are not discriminatively expounded for those who establish and enter the dharma of self-nature, attain the noble wisdom of self-realization, and abide blissfully in samādhi.]

The Tathāgata’s teaching includes both ultimate and provisional teachings. “Provisional” means skillful expedient means. The Buddha may also expediently speak of such dharmas as self-nature and characteristics, but all such theories are expedient teachings spoken by transformation Buddhas, not true teachings spoken by the Dharma-body Buddha. Transformation Buddhas speak expedient teachings because the hopes and views of foolish ordinary people arise. That is, ordinary people are ignorant and their capacities and conditions are not yet mature.

They can only be given expedient teachings. These expedient teachings are not discriminatively expounded for “those who establish and enter the dharma of self-nature, attain the noble wisdom of self-realization, and abide blissfully in samādhi.” Such persons are great bodhisattvas, great beings of the Dharma body.

The expedient teachings spoken by transformation Buddhas likewise use linguistic forms resembling the tetralemma, aiming to free sentient beings from deluded attachment so that they may realize what appears in the immediate measure of their own minds. But the tetralemma of non-Buddhists is conditioned by habitual views, and they cannot know what appears in the immediate measure of their own minds. For this reason, the Buddha next gives five analogies:

[For example, the shadow of a tree appears in water. It is neither a shadow nor not a shadow, neither the form of a tree nor not the form of a tree. Thus non-Buddhists, conditioned by habitual views, engage in deluded conceptual attachment based on notions of sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence, and cannot know what appears in the immediate measure of their own minds.]

The first analogy is the tree shadow in water. The Buddha says that this tree shadow in water is “neither a shadow nor not a shadow,” and that this tree form is “neither the form of a tree nor not the form of a tree,” in order to show that it is what appears in the immediate measure of one’s own mind, with no real object to be obtained. Yet non-Buddhists, conditioned by habitual views, engage in deluded conceptual attachment based on such proliferating theories as sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence, and do not know that this is what appears in the immediate measure of their own minds.

[For example, a clear mirror manifests all forms and images in accordance with conditions, yet has no deluded thought. It is neither an image nor not an image; yet, seeing images and non-images, foolish people with deluded thoughts form conceptions of images. Thus, through the appearance of images from their own minds, non-Buddhists with mistaken views engage in deluded conceptual attachment based on views of sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence.]

The second analogy is a clear mirror manifesting images. Consciousness, in accordance with conditions, gives rise to and manifests all forms and images without deluded thought, just as a mirror reflects all images without leaving a trace. Foolish people see images, while the Buddha says they are not images. Foolish people see non-images, while the Buddha says they are not non-images. In their deluded thinking, foolish people even take non-images as images. Because of their habitual propensity for mistaken views, non-Buddhists have images appear from their own minds, yet they engage in deluded conceptual attachment based on views of sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence. In other words, non-Buddhists cling to characteristics and argue their case with great confidence.

[For example, when wind and water combine, sound arises. It has neither self-nature nor no self-nature. Thus non-Buddhists’ deluded thoughts based on mistaken views rely on views of sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence.]

The third analogy is wind and water producing sound. When wind blows across the water’s surface, wave upon wave resounds. This results from the conjunction of wind and water: the sound has no real self-nature, yet the sound of the waves is not absent. Therefore, the Buddha says that the sound of the waves has neither self-nature nor no self-nature. But non-Buddhists, in their deluded thoughts based on mistaken views, adhere to the sound of the waves through views of sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence.

[For example, in a place on the earth without grass or trees, heat-haze flows like a river and surges like great billows and clouds. It has neither self-nature nor no self-nature, because one does not crave it or not crave it. Thus foolish people, conditioned by beginningless false habitual tendencies, engage in deluded conceptual attachment based on arising, abiding, and ceasing; sameness and difference; both and neither; existence and nonexistence; neither existence nor nonexistence; permanence and impermanence. Their conditioning upon the gateway of self-abiding phenomena is likewise like those heat-haze waves.]

The fourth analogy is heat-haze waves. In a place on the earth without grass or trees, heat-haze seems to flow like a river, with great billows and clouds surging forth. This is the “sun-haze” discussed earlier. Sun-haze is not water, yet it looks like water; therefore, the Buddha says that sun-haze has neither self-nature nor no self-nature. The wise do not crave this illusory appearance of “neither self-nature nor no self-nature,” knowing that it is not water.

Foolish people crave this water, like the thirsty deer chasing the heat-haze described earlier.

Such ignorant ordinary people, conditioned by beginningless false habitual tendencies, engage in deluded conceptual attachment. They manipulate theories of arising, abiding, and ceasing, as well as theories of sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence, using these theories to condition themselves upon the gateway of self-abiding phenomena. This too is like mistaking heat-haze for water.

What is the “gateway of self-abiding phenomena”? It is such phenomenal appearances as arising, abiding, and ceasing that appear from one’s own mind. “Their conditioning upon the gateway of self-abiding phenomena is likewise like those heat-haze waves” means that, although they already know these are appearances from their own minds, they turn around and condition themselves upon their own minds. This too is taking the false for the real.

[For example, someone activates a contrivance by means of a spell, causing a piśāca spirit—which is not counted among living beings—to combine with it by expedient means, so that it moves about like clouds. Foolish ordinary people engage in deluded conceptual attachment, taking it to come and go. Thus non-Buddhists, with the hopes of mistaken views, engage in proliferating conceptual attachment and make unreal constructions based on views of sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence.]

The fifth analogy is a contrivance activated by a spell. Some people can make wooden figures that walk. Such a wooden figure is not a living being; it can move because its maker commands a piśāca spirit, which causes the wooden figure to move. Ignorant ordinary people engage in deluded conceptual attachment, thinking that the wooden figure can truly come and go. Non-Buddhists are the same: prompted by the hopes of mistaken views, they take the false for the real. Relying on views of sameness and difference, both and neither, existence and nonexistence, neither existence nor nonexistence, permanence and impermanence, they engage in deluded conceptual calculation and establish all kinds of unrealistic proliferating theories.

[Mahāmati, therefore, those who wish to attain the reality of the noble wisdom of self-realization should abandon deluded thoughts based on such mistaken views as arising, abiding, and ceasing; sameness and difference; both and neither; existence and nonexistence; neither existence nor nonexistence; permanence and impermanence.]

The Buddha told Bodhisattva Mahāmati: “In summary, if one wishes to directly realize the Tathāgata’s noble wisdom of self-realization, one should keep far from the deluded views and imaginings of ‘arising, abiding, and ceasing,’ and of ‘one and different, both and neither both, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent.’”

[At that time, the World-Honored One, wishing to restate this meaning, spoke these verses:] [Like illusions, dreams, reflections of trees in water, dangling hairs, and shimmering heat-hazes—thus contemplate the three existences, and one will ultimately attain liberation.]

The three existences are existence in the desire realm, existence in the form realm, and existence in the formless realm. The three existences are the three realms. The three realms are not truly existent; they are like illusions, dreams, reflections of trees in water, dangling hairs seen by diseased eyes, and shimmering heat-hazes. Only by viewing the three realms in this way can one ultimately attain liberation.

[Like a thirsty deer imagining water, its confused mind is disturbed and agitated; it takes a mirage for water, though in truth there is no water there.]

The confused mind of sentient beings is like a thirsty deer chasing a mirage. The deer mistakes the mirage for water, but in fact it is not water.

[Thus the seeds of consciousness, stirred into movement, perceive objects; deluded ordinary people give rise to imaginings, as though their eyes were obscured by a cataract.]

When the seeds of the eight consciousnesses encounter conditions and become active, the realm of manifest movement arises. Deluded ordinary beings see these objects, give rise to imaginings, and take them to be truly existent. It is like diseased eyes obscured by cataracts, falsely seeing images.

[Throughout beginningless birth and death, one clings to and appropriates a self-nature. Like using a wedge in reverse to dislodge a wedge, abandon greedy appropriation.]

Since beginningless time, we have appropriated birth and death and clung to it as truly existent. Such attachment is like a wedge nailed firmly into a wall—how entrenched these habitual tendencies of attachment are! If one wishes to transcend birth and death, one must go against oneself, knock out the wedge, abandon craving, and abandon appropriation.

[Like magical spells and mechanical contrivances, floating clouds, dreams, lightning, and shimmering heat-hazes: contemplate them thus and attain liberation, forever cutting off the three continuities.]

The three continuities are the continuity of the world, the continuity of sentient beings, and the continuity of karmic results. These “three continuities” are in fact birth and death. View birth and death as illusory and unreal: like a wooden puppet, which is not a person; like floating clouds, indistinct and drifting; like a dream, unreal; or like lightning, vanishing in an instant. Only then can one transcend birth and death.

[There is no making there, just as with shimmering heat-hazes and empty space. To know all dharmas in this way is to have no knowing.]

“No making” means non-contrivance. All dharmas are unconditioned; like shimmering heat-hazes and empty space, they cannot be grasped. To know all dharmas in this way is to have no knowing. No knowing is true knowing.

[Verbal teachings are merely provisional names; they too have no characteristics. If one gives rise to deluded imaginings about them, the aggregates move like dangling hairs.]

Expedient verbal teachings are also provisional names; no true characteristic can be obtained from them. If one gives rise to deluded imaginings and attachment regarding expedient verbal teachings, it is like ghosts driving wooden puppets or diseased eyes seeing dangling hairs: one mistakes the false for the true.

[Like painted images, dangling hairs, illusions, dreams, cities of gandharvas, fire-wheels, and shimmering heat-hazes: what does not exist appears as sentient beings.]

The appearances of sentient beings are like the varying heights of painted images, dangling hairs seen by diseased eyes, a mirage city, a firebrand whirled into a circle, or waves of heat haze. Sentient beings have no inherent existence; they are only illusory appearances manifested by consciousness.

[Permanent and impermanent, one and different, both and neither both as well: from beginningless time these erroneous notions have continued, as the foolish imaginings of deluded ordinary people.]

Discursive speculations such as “one and different, both and neither both, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent” are the continuing influence of erroneous habits from beginningless time; they are the deluded imaginings of ignorant ordinary beings.

[In a bright mirror, water, clear eyes, and a marvelous maṇi jewel, many colors appear, yet in truth nothing is there.]

It is like images in a mirror, reflections in water, people seen in the eye, or colors reflected by a jewel: all the various forms and appearances are in fact entirely nonexistent.

[All natures appear like paintings and shimmering heat-hazes; the many colors that appear are like dreams, with nothing truly there.]

Not only are material forms thus; the nature of material forms—“all natures”—is also thus. Like the varying heights of painted images or the waves of a heat haze, the natures manifested through the many forms are like dreams and illusions, entirely nonexistent. Take a stone, for example: its nature is hardness. This hardness too is entirely nonexistent; it is only an illusory manifestation of consciousness.

[Furthermore, Mahāmati, the Tathāgata teaches the Dharma apart from such four propositions: namely, one and different, both and neither both, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent. Apart from existence and nonexistence, assertion and denial, and discrimination, he integrates ultimate truth, dependent arising, the path, cessation, and liberation. The Tathāgata teaches the Dharma with this as foremost—not on the basis of a self-nature, a sovereign creator, causelessness, atoms, time, or the continuity of inherent nature.]

The Buddha again told Bodhisattva Mahāmati: “The Tathāgata teaches the Dharma apart from the four propositions of ‘one and different, both and neither both, existent and nonexistent, neither existent nor nonexistent, permanent and impermanent’; apart from the two extreme erroneous views of existence and nonexistence; apart from assertion and denial; and apart from deluded discrimination.”

What the Tathāgata teaches does not depart from ultimate truth, but accords with the causes and conditions of sentient beings, explaining according to their kinds the path of quiescent liberation. This is foremost in the Tathāgata’s teaching. It is not the doctrine of a spiritual self, not the doctrine that Mahādeva created the world, not causelessness, not the theory that minute genetic elements evolved over long periods, nor the theory of hereditary continuity through inherent nature. Free from all such theories, the Tathāgata teaches the Dharma for sentient beings.

[Furthermore, Mahāmati, in order to purify the obstacles of afflictions and cognitive obscurations, the Tathāgata, like a merchant leader, progressively establishes the one hundred and eight statements of nonexistence and skillfully distinguishes the characteristics of the various vehicles and stages.]

First, let us explain “the obstacles of afflictions and cognitive obscurations.” The obstruction of afflictions is the obstruction of delusion, while the obstruction of cognitive obscurations is the obstruction of awakening and wisdom. Next, let us explain “the one hundred and eight statements of nonexistence.” Nonexistence means the Dharma of no characteristics. The one hundred and eight statements of nonexistence are one hundred and eight Dharma gates of no characteristics.

The Buddha again told Bodhisattva Mahāmati: In order to purify the obstacles that great bodhisattvas encounter with respect to delusion and awakening, the Tathāgata progressively established one hundred and eight Dharma gates of no characteristics. He explained to bodhisattvas the different aspirations of the Mahāyāna and Hīnayāna, and the distinctions among the mental characteristics of the various bodhisattva stages. It is like a merchant leader who skillfully guides merchants in trade.

[Furthermore, Mahāmati, there are four kinds of dhyāna. What are the four? They are the dhyāna practiced by ordinary people, dhyāna that examines meaning, dhyāna that relies on suchness, and the Tathāgata’s dhyāna.]

The Buddha again told Bodhisattva Mahāmati: There are four kinds of dhyāna: the dhyāna practiced by ordinary people, dhyāna that examines meaning, dhyāna that relies on suchness, and the Tathāgata’s dhyāna.

[What is the dhyāna practiced by ordinary people? It is the practice of śrāvakas, pratyekabuddhas, and followers of non-Buddhist paths, who contemplate the individual and general characteristics of the absence of a personal self, bones, impermanence, suffering, and impurity, taking attachment and conceptualization as foremost. In this way, they do not depart from these characteristics in contemplation; they proceed from one stage to the next, without eliminating the appearances. This is called the dhyāna practiced by ordinary people.]

What is the dhyāna practiced by ordinary people? It refers to the meditation methods practiced by śrāvakas, pratyekabuddhas, and followers of non-Buddhist paths. For example, in the contemplation of bones, they contemplate the true nature of the individual and general characteristics of the absence of a personal self. They visualize a person as a skeleton: the person is impermanent, suffering, and impure. They make conceptual attachment to a skeleton their foremost concern.

They continue sitting in meditation and visualizing a skeleton in this way, without undertaking other contemplations. They proceed step by step, without eliminating the appearance. “Proceeding step by step” means contemplating in sequence; for example, first contemplating the toes as bones and then gradually extending upward. “Without eliminating the appearance” means rigidly clinging to a skeleton and not eliminating the appearance of the skeleton. This is the dhyāna practiced by ordinary people.

[What is dhyāna that examines meaning? Having understood that the individual and general characteristics of the absence of a personal self, and the self and other posited by non-Buddhist paths, are both without inherent nature, one contemplates the absence of a dharma-self. The meanings and characteristics of those stages progressively advance. This is called dhyāna that examines meaning.]

What is dhyāna that examines meaning? This is the practice cultivated by bodhisattvas at the initial gate. First, let us explain “both are without inherent nature.” It means that both are unreal and both have been relinquished. What has been relinquished? The individual and general characteristics of the absence of a personal self, and the self and other of non-Buddhist paths.

After relinquishing these, one contemplates the absence of a dharma-self; that is, one goes beyond the absence of a personal self and then contemplates the absence of a dharma-self. The Supplementary Notes on the Verses on the Eight Consciousnesses says: “At the stage of utmost joy, the two discriminative obstructions are absent; the innate attachments of the sixth and seventh consciousnesses are removed stage by stage.” “Discriminative” means discriminative attachment to self. The two obstructions are the obstruction of afflictions and the obstruction of what is known. “Utmost joy” means the first bhūmi, the Ground of Joy.

“The innate attachments of the sixth and seventh consciousnesses” are the innate attachment to self latent in the sixth and seventh consciousnesses. A first-bhūmi bodhisattva has already eliminated discriminative attachment to self and removed the obstruction of afflictions and the obstruction of what is known. Yet to eliminate innate attachment to self, one must pass through the process from the second to the seventh bhūmi, eliminating it at each stage. This is what the sūtra calls “the meanings and characteristics of those stages progressively advance.” This is dhyāna that examines meaning.

[What is dhyāna that relies on suchness? It is deluded imagination, the twofold absence of self, and deluded imagination; at the place of suchness, no deluded imagination arises. This is called dhyāna that relies on suchness.]

What is dhyāna that relies on suchness? This is the practice cultivated by bodhisattvas of perfect and sudden awakening. In “deluded imagination, the twofold absence of self, and deluded imagination,” the first “deluded imagination” refers to the two attachments to self and dharmas. Through “the meanings and characteristics of those stages progressively advance,” one reaches the state of the twofold absence of self. Yet if one grasps this twofold absence of self as truly existent, that too is deluded imagination. In “dhyāna that relies on suchness,” suchness means reality as it is. At the place of suchness, no deluded imagination arises; even the twofold absence of self cannot be grasped. This is dhyāna that relies on suchness, cultivated by bodhisattvas from the eighth bhūmi onward.

[What is the Tathāgata’s dhyāna? It is entering the Tathāgata stage, attaining the three blissful abidings that are characteristics of the noble wisdom of self-realization, and accomplishing inconceivable deeds for sentient beings. This is called the Tathāgata’s dhyāna.]

What is the Tathāgata’s dhyāna? It means entering and realizing the Buddha stage, attaining the Tathāgata’s noble wisdom of self-realization, and accomplishing the three blissful abidings. The three blissful abidings are the nirvāṇa of the three virtues. The three virtues are the virtue of dharmakāya, the virtue of prajñā, and the virtue of liberation. Each of these three virtues possesses the four qualities of permanence, bliss, self, and purity.

The three virtues are transformed from the three defilements of suffering, delusion, and karma; this is called “transforming the three defilements into the three virtues.” “Transforming” means conversion. First, transform the body of suffering into the virtue of dharmakāya. This means that, with respect to the impermanent body of arising and ceasing, if one can contemplate that the five aggregates are originally empty and neither arise nor cease, it becomes dharmakāya.

As Chan Master Linji said: “The pure light in a single thought of your mind is the Buddha of the Dharma body within your own house.” 2. Transforming afflictions into the virtue of prajñā. This means that if one can observe that the afflictions arising from consciousness are empty in essence and that their inherent nature is unreal, they become wisdom. As Chan Master Linji said: “The non-discriminating light in a single thought of your mind is the Buddha of the reward body within your own house.”

3. Transforming karmic bonds into the virtue of liberation. Liberation means freedom. This means that if one can observe that the actions performed by body and speech are empty in nature, there will be no appearance of bondage; one will be free in relation to all dharmas and thereby attain liberation. As Chan Master Linji said: “The non-differentiating light in a single thought of your mind is the Buddha of the manifestation body within your own house.” “To accomplish inconceivable deeds for sentient beings”: inconceivable deeds are the wondrous functioning of non-contrivance. To accomplish inconceivable deeds for sentient beings means to give rise to functioning directly from one’s present reality and bring sentient beings to accomplishment. This is Tathāgata Chan.

【At that time, the World-Honored One, wishing to restate this meaning, spoke these verses:】【The meditation practiced by ordinary people / Meditation that observes the meaning of appearances / Meditation that engages suchness / The pure meditation of the Tathāgata】【Like the forms of the sun and moon / Like a deep and perilous red lotus / Like empty space when the fire has gone out / These are what practitioners contemplate / Such various appearances / Are the meditations of non-Buddhist paths and their powers / They also fall into the realms / Of śrāvakas and pratyekabuddhas】

Botoumo means a red lotus. Non-Buddhists mistakenly cling to a spiritual self and cultivate on this basis. When they enter samādhi, they may contemplate the forms of the sun and moon, bright, pure, and shining, or see red lotuses in the sea, and take these to be real. “Deep and perilous” means that the deeper one’s practice becomes, the more dangerous it is. “Practitioners” refers to followers of the Lesser Vehicle.

Followers of the Lesser Vehicle lose heart and extinguish their aspirations. They contemplate suffering, emptiness, impermanence, and nonself; seeing things as empty as space, without anything in them, or as fire extinguished when the fuel is spent, they take the emptiness of all things to be nirvāṇa. The various appearances mentioned above are states of meditative absorption belonging either to non-Buddhists or to śrāvakas and pratyekabuddhas.

【Abandon all these / Then there is nothing whatsoever / The Buddhas in all Buddha-lands / With inconceivable hands / At one time touch the crowns of their heads / In accordance with them, they enter the appearance of suchness】

One should abandon all the appearances mentioned above. When practitioners see these various appearances arise, they should not grasp at them. If they become attached to them, they fall into the erroneous meditation of non-Buddhists or into the states of the two vehicles. Abandoning these various appearances, one sees that not a single dharma can be obtained. Even if “the Buddhas in all Buddha-lands, with inconceivable hands, at one time touch the crowns of their heads and, in accordance with them, enter the appearance of suchness,” this too is nothing whatsoever.

Outline of This Chapter:

Freedom from the four propositions and the severing of a hundred negations is the outline of this chapter. This chapter not only emphasizes remaining free from the four propositions, but also discusses the three means of valid knowledge, the five-part syllogism, and the four kinds of meditation. The meditation practiced by ordinary people: cultivated by followers of the Lesser Vehicle and non-Buddhists. The difference is that non-Buddhists cling through deluded thought and adhere to existence, whereas those of the two vehicles lose heart and extinguish their aspirations, inclining toward emptiness. Its principal content is “the absence of a personal self.”

Meditation that observes the meaning of appearances: cultivated by bodhisattvas at the initial gate of the Mahāyāna. Its principal content is “the absence of a self in phenomena.” Meditation that engages suchness: cultivated by bodhisattvas of the complete and sudden Mahāyāna. Its principal content is that no deluded thoughts arise in the realm of suchness. The pure meditation of the Tathāgata: one has already entered the ground of the Tathāgata. Its principal content is “accomplishing inconceivable deeds for sentient beings.”

The Song of Enlightenment says: “Upon sudden awakening, one understands Tathāgata Chan; the six perfections and myriad practices are complete within its essence.” This is precisely “accomplishing inconceivable deeds for sentient beings.” “The true nature of ignorance is itself Buddha-nature; this illusory, empty body is itself the Dharma body.” Transforming the body of suffering into Buddha-nature is the virtue of the Dharma body. “The awakened Dharma body contains not a single thing; the self-existing nature at its source is the naturally genuine Buddha.” Transforming afflictions into awakening is the virtue of prajñā. “The five aggregates are like floating clouds, empty in their coming and going; the three poisons are like water bubbles, illusorily appearing and disappearing.” Transforming delusion and karma so that they are empty and unreal is the virtue of liberation.